R E P O R T S O F T H E N A T IO N A L A C A D E M Y O F S C IE N C E S O F T H E R E P U B L IC O F K A Z A K H S T A N
ISSN 2224-5227 h ttp s://do i.o rg /1 0.3 20 14 /2 02 0.25 18 -14 83 .83
V olum e 4, N um ber 332 (2020), 19 - 24 UDC 726.2-1
IRSTI 03.20.00
R . A. B e k n a z a ro v , K . K . R a k h b a y e v
K.Zhubanov Aktobe Regional State University, Aktobe, Kazakhstan.
E-mail: [email protected], [email protected]
THE ROLE OF RELIGION LEADERS IN THE DISSEMINATION OF RELIGION, THE CONSTRUCTION OF MOSQUES. ABOUT THE
MORAL LIFE OF DOSZHAN ISHAN KASHAK ULY(1815-1890)
A bstract. Doszhan Ishan Kashakuly (1815-1890) raised the spread of Islam in Western Kazakhstan to a new, higher level. The organization of a pilgrimage among the Kazakhs of the region, the construction of the Takiya house in the Arab country, in Mecca (Medina), the compilation of the Kazakh Genealogy and the 19th century. He is one of the most influential figures in the history of the Kazakh people, who worked tirelessly, demanding from the colonial government in the 80s "a separate mufti for the Kazakhs."
Key words: Religion Islam, Ishan, Mosque, pilgrimage, Muftiate, Dosjan Kashakuly, Aktobe region.
In tro d u c tio n . A m ong the K azakhs o f W estern K azakhstan there w ere m any religious figures from the people w ho w orked tirelessly to spread Islam . A m ong them are A dai B eket A ta from M angystau (late X V III-early X IX centuries) and T abyn D oszhan from D onyztau (1815-1890).
B eket M yrzagul uly clim bed to the top o f Sufism, w hich is w idespread in W estern K azakhstan. The
"purification" o f Sufism is a difficult process. In addition, m ost o f the so-called "pir" religious figures lived in the X V III century. In the developm ent o f Sufism in K azakhstan in the X IX century, there are no
"pirlen" Sufis, bu t only "faithful". a religious person w ho has attained the truth. This is evidenced by the saying "The end o f the earth is Eset, the end o f P ir is B eket", w hich is pop ular am ong the K azakhs o f the L esser Zhuz. The transform ation o f B eket A ta's life
into "B atyr B eket, P ir Beket" is a difficult aspect th at needs to be studied (including the m otto o f the w hole A day, etc.).
The first step o f B eket M yrzagul uly in spreading Islam in the country began w ith the cessation o f the w a r betw een the A dais and the Turkm ens in M angistau. The T urkm en hero B ekdur built a m osque in the K yzylkum desert, called on the Turkm ens to follow the path o f G od and not to take up arm s against the K azakhs. A t th at tim e, B eket A ta built a m adrasah and a m osque in B eineu, w here he taught children, propagandized peace, directed people to the w hite path, and devoted h im self to religion [15]. A fter that, B eket A ta w as a religious figure w ho devoted his entire life to the construction o f m osques in the country (O gulandy, B eineu, A km eshit, n ear the A ral Sea), the developm ent o f M uslim education and teaching children. He is the person w ho m ade M angystau the cradle o f spiritual life for the K azakhs, the sanctuary o f Islam , "M uham m ad in M edina, H odja A hm ed in Turkestan, P ir B eket in M angystau."
O ne o f such g reat people w as D oszhan Ishan, the son o f K ashak M ullah, a historical figure w ho w idely propagated Islam am ong the K azakhs living in the A ral-C aspian region, opened a m osque and m adrasah in the country and taught children. D oszhan Ishan raised the spread o f Islam in the territory o f W estern K azakhstan to a new , high er level. The organization o f pilgrim age am ong the K azakhs o f the region, the construction o f the house "Takiya" for the K azakhs w ho w ent on pilgrim age in the Arab country, M ecca (M edina), the com pilation o f the "K azakh genealogy" and the X IX century. He is a
prom inent figure in the history o f the K azakh people, w ho w orked tirelessly in the 80's to dem and a
"separate m ufti for the Kazakhs" from the colonial governm ent.
D oszhan Ishan K ashakuly is descended from the Shom ishty tabyn o f the younger zhuz, his ancestor is the Shom ishty tabyn, from w hich he w as born K arakoily ^ K onyr ^ Z hankara ^ B ekshe ^ B aspan ^ K ashak [26].
H is father, K ashak, w as a M uslim literate m ullah from the B ukty tribe o f the N orth U styurt (D onyztau) and the neighboring Sam sands, w hich inhabited the E m ba desert (Fig. 1) [4,273]. A s a young m an, D oszhan w as educated by his father, K ashak M ullah, and paid attention to science and education at an early age. H e studied in K hiva, U rgench and B ukhara at th at tim e [25].
In order to com plete his education from the age o f 17, he continued his education in K hiva, obtained perm ission from a p ir nam ed O ldan and signed D oszhan Ishan [9,148.; 25.; 12].
A fter graduating from D oszhan Ishan and com ing to the country in 1850. In D onyztau, in the T asastau-K ainar valley, he built his first m osque, taught children and m ade disciples.
In T asastau-K ainar in D onyztau, D oszhan Ishan taug ht children for several years [3,113]. The m osque built by D oszhan Ishan in K ainar and a large religious-residential com plex w ith a m osque-m adrasah in D onyztau are still preserved (Figure 2) [1,48-64].
D oszhan Ishan m oved from this D onyztau to the bank o f the river Oil (Chile branch) in 1868.
relocated. The resettlem ent w as due to the introduction o f the law "Tem porary Rules" in 1868-69 and the uprisings o f the K azakhs o f U ralsk and Turgai regions, and later the M angystau region against the colonial governm ent. In 1868-69, according to the "Tem porary R ules", the rights o f the K azakhs in econom ic, tax, religious and educational m atters w ere lim ited, and the tsarist governm ent intensified the colonization o f the country. The new "adm inistrative reform " has placed a heavy burden on the country. Therefore, the K azakh people revolted against it, and religiously literate people too k an active part in it. A m ong those w ho organized the large-scale uprising, the place o f faith w as high [22,14].
A fter the uprising, Ishans w ere persecuted by the governm ent. 70s The M angystau P eninsula was m ore subservient to the colonial governm ent th an the K azakhs o f the U ral and Turgai regions. T hat is w hy the colonial tsarist governm ent w as alarm ed by the fact th at such an influential and educated cleric as D oszhan Ishan acted aw ay from the governm ent (D onyztau is located on the N orthern U styurt). A s a result, the tsarist governm ent m oved to the U rals region, w here th ey dom inated, as it w as m ore effective for them to control the affairs o f D oszhan Ishan in front o f them .
He w as forcibly arrested in 1868 under the guise o f "destroyer o f the people." D oszhan Ishan, w ho m oved to Oiyl, built a m osque-school on the Chili branch o f the Oiyl R iver, taught children and spread m orality. D oszhan Ishan o f Chile, know n as "Ishan Ata" in the X IX century. 70s The religious-residential com plex (m osque-m adrasah, disciples' dorm itories, office buildings, garden, farm land, large country) is located 5 km south o f Shubarkuduk village, T em ir district, A ktobe region. The site o f the collapse o f the m osque and other structures and the cem etery are preserved (Figure 3) [7,120].
A fter the construction o f a m osque in Oiyl, Ishan began to organize a pilgrim age to M ecca am ong the K azakhs (D oszhan Ishan K ashakovich h im self w ent on pilgrim age three tim es). X IX century in the m iddle o f 1874 w ith H azrat N urpeke. A group o f K azakhs, led by the poet A bai's father K unanbay, w ent on a pilgrim age to M ecca [4,273].
М. J. K opeyev in his w ork "K azakh genealogy " o f the X IX century. show ed three stream s o f K azakh pilgrim s. The third pilgrim age o f the Kazakhs: “There w ere tw enty people from the m iddle zhuz, led by K unanbay, and one hundred from the younger zhuz. H azrat N urpeis and D oszhan K halfe are am ong them . The K azakhs had never been on a pilgrim age before. It w as astonishing to see th at there w ere one hundred and tw enty people, kneeling and holding hands, and th at each class w as visible, ” [10,9-11].
In the July 1876 edition o f the O renburg L e a f new spaper: “In the days o f O renburg, 100 K yrgyz people m oved to O renburg to m eet the expected pilgrim s from C onstantinople in M ecca and M edina:
M ullah D oschana - Ishan ave. Pilgrim s, th ey say, up to 20 people from different ends o f the O renburg steppe; betw een them are also B ashkir der. E m angulova Y unus Ishan and T atar Seitovsky settlem ent R akhm et- U gla-A bd ulkagirov ...
Eunice Ishan, one o f the old pilgrim s, did no t m anage to return from C onstantinople w ith the K yrgyz and M ullah N urpeis H azrat, as he sent the flag w ith D oschan for the second tim e ", - said D oszhan Ishan and N urpeke, w ho w ent on pilgrim age.
It is during this pilgrim age to M ecca th at the history o f D oszhan Isha's construction o f a tak iy a house fo r K azakh pilgrim s is closely connected.
Sh. K udaiberdiuli w rote in his book "G enealogys o f Turks, K yrgyz, K azakhs and Khans": T oday it is called "little takiya". One o f the youngest zhuzs is a strong scientist nam ed Sultan », - w rote [13,45].
I saw the takiya w hen I w ent on pilgrim age from 1905 to 1906 ... B ut the Sultan said: “I did not know w hy this tak iy a w as w ritten in the nam e o f the yo unger hundred D oszhan pilgrim s. A lthough I started w ith the late takiya, I did not know w hether it w as because the y ounger hundred pilgrim s gave a lot o f m oney, o r because D oszhan left it in the nam e o f H aji w hen he w as a god, ”D oszhan said about Ishan's takiya [13,45].
A s for the construction o f the K unanbay T akiya in M ecca, there is a lack o f inform ation, and the data in circulation is insignificant [20,268]. H ow ever, the history o f the construction o f D oszhan Isha's T akiya H ouse in M ecca, the inform ation related to the nam e o f K unanbay H aji is preserved in the country, in the m em ory o f the people (especially am ong the descendants o f D oszhan Ishan).
F or exam ple, the descendant o f D oszhan Ishan, w ho lives in the K egeyli district o f K arakalpakstan, aksakal O. A ccording to Im anbayev: “W hen D oszhan Ishan w ent on pilgrim age for the first tim e, he saw a lot o f difficulties in a foreign country. T hen he said: "M any K azakhs w ill go on pilgrim age after us, so that K azakhs do no t suffer as m uch as we do, so th at the K azakhs have th eir ow n hom es in M ecca", - shared the idea o f building a takie house in 1874 w ith the po et A bai's father K unanbay, w ho w ent on pilgrim age to gether [17].
M .Zh. K opeyev w rote th at the history o f the K azakh pilgrim s' w riting about the "origin o f the K azakhs" and the sending o f D oszhan K halfe to B aghdad w as also on this trip [10, 9-11].
It follow s th a t D oszhan Ishan w as a genius w ho built a tak iy a house in M ecca, and th e history o f the tak iy a houses built by the K azakhs in M ecca requires further study. X IX century There w ere four K azakh houses in M ecca in the 20th century. In the beginning, there w ere six takiys built by K azakhs, as w ell as takiye houses, w hich w ere taken over by others [16.; 6.; 20,268.; 9,148].
The next stage in D oszhan Ishan's life w as m arked by his w ork for the freedom o f religious life o f the K azakh people, dem anding th at the authorities re-join the "O renburg Spiritual A ssem bly" or open a separate m uftiate for the K azakhs. 1788 R ussian T sar C atherine II established a religious institution in Ufa, the authority o f w hich extended to all R ussian M uslim s (except C rim ea), and m ainly dealt w ith the spiritual (religious) affairs o f M uslim s. Later, the institution w as renam ed "O renburg spiritual M oham m edan law o f assem bly", and the K azakhs w ere included in the com petence o f this institution in 1789 [8,1036; 23.8.; 14.33]. U ntil the "tem porary rule" o f 1868, the religious affairs o f the K azakh people w ere under th e jurisdiction o f this institution.
A ccording to the "tem porary rule" o f 1868, the religious affairs o f the K azakhs o f the steppe regions o f W estern Siberia and the O renburg region w ere rem oved from the "O renburg M uslim R eligious A ssem bly" and transferred to the general civil adm inistration, w hich in turn w as transferred to the M inistry o f Internal A ffairs. The title o f ukaznoy m ullah w as abolished, and m ullahs w ere allow ed to perform local religious duties, w hich in tu rn w ere elected from am ong the population and approved by the governor, and for nom adic and sedentary K azakhs w ere allow ed to be one m ullah p e r B olshevik [11,89].
D oszhan Ishan K ashakovich dem anded from the tsarist authorities th at the law "N ew N izam " restricts all the rights o f the K azakhs, to restore it, to reconsider the K azakhs under the m uftiate o r to open a separate m uftiate for the K azakhs.
In 1917, w hile conveying the plight o f M uslim s to the Provisional G overnm ent, S. R ybakov's book
"The structure and need for the m anagem ent o f the spiritual affairs o f M uslim s in Russia" - "Challenges and assum ptions o f the M uslim com m unity, m eetings and observations on the reorganization o f the existing order o f the adm inistration o f M uslim s in K azakh," - [19. 130 -131].
The letter is entitled "The petition o f the Urals, Turgais and O renburg K yrgyzs for the appointm ent o f a special m ufti and spiritual assem bly", the tex t o f the letter: D jem agul M usa is the son o f Dr. G iven in 1888. Farew ell to the nam e o f the M inister o f Internal A ffairs D el fo r appointm ents for th eir special trustees o f the M ufti and the Spiritual A ssem bly ... », - said [19,130-131].
H ow ever, in response to a letter o f dem and from the K azakh intelligentsia, led by D oszhan Ishan K ashakuli, the tsarist officials wrote: The m anifestation o f M uslim p ropaganda and the fact th at the O renburg M agom etan Spiritual A ssem bly and the subordination o f them to the general order o f civil
adm inistration (paragraph 252) niya 1868) no t only does n o t cause inconvenience, bu t provides guarantees fo r the protection o f personal and property rights o f the K yrgyz population, as w ell as for the softening o f m orals and custom s, the responsibility and position o f w om en.
The m ilitary governor o f Turgai oblast also said: "that the petition is directed against the Tem porary Provision o f 1868, w hich has the purpose to overthrow the K yrgyz people from the hands o f the M uslim clergy and to open it to the people for the purpose o f gathering and uniting the people" 19,130-131].
D espite these answ ers, D oszhan K ashakuli did n o t give up the struggle he started, propagandizing am ong the people and explaining to the K azakhs th at th ey should rejoin the "O renburg Spiritual A ssem bly" or explain the need for a separate m ufti for the K azakhs.
D espite these answ ers, D oszhan K ashakuli did n o t give up the struggle he started, propagandizing am ong the people and explaining to the K azakhs th at th ey should rejoin the "O renburg Spiritual A ssem bly" or explain the need for a separate m ufti for the K azakhs.
This activity o f D oszhan Ishan paved the w ay fo r the next generation to protect the interests o f the K azakh people in m atters o f religion. From 1888 to 1917 (at the request o f the delegates o f the K azakhs o f Turgai, U ralsk, A km ola, Sem ipalatinsk regions and the Inner H orde, at the A ll-R ussian M uslim C ongress in M oscow in M ay 1917, It w as decided th at the religious affairs o f the K azakhs should be directed to the O renburg M uftiate. The ju d g es o f the M uftiate w ere K azakhs G. K arashev and K. A khm etzhanuli ) w ho fought w ith the colonial governm ent [18.; 21 .; 24.; 5,183].
D eputy o f the State D um a o f R ussia, law yer B. The intellectuals o f U ralsk and Turgai oblasts, led by K aratayev, w rote about the noble initiative o f D oszhan Ishan: On b e h a lf o f D oszhan K ashakuly, the M inister requested Tolstov to leave the K azakh religious affairs un der the auspices o f the O renburg Spiritual A ssem bly, o r for the benefit o f the K azakh people. This request to hold a separate spiritual m eeting w as no t accepted by the m ayors, and the inquirer Ishan D oszhan K ashakuly w as dism issed by the akim s as unreliable ”(police K R )” [27,1-2].
C onclusion. Thus, D oszhan Ishan, the son o f K ashak, died in 1890. H e w as an exam ple to the generation th at w anted to fight against the colonial governm ent, w hich w as able to protect the national interests o f the K azakh people in spite o f the threats to th eir lives and repressions. D oszhan Isha's precious bone is buried near the Ishan A ta m osque in Shili (Oiyl R iver), w hich he built. Ishan's descendants live in K arakalpakstan and A ktobe region.
Thus, in the lifetim e o f D oszhan Ishan, he not only spread Islam am ong the K azakhs, bu t also too k it to a new level, organizing a pilgrim age for K azakhs living in seclusion in the X IX century, building a hotel in M adinah, dem anding a "separate m ufti for K azakhs" from the governm ent. W e have no right to recognize th at he w as a significant historical figure in the history o f the K azakh people, w ho served to raise the intelligentsia o f th at tim e to a level th at neither o f them could do.
The article p re p a re d in the fra m e w o rk o f the p ro je c t № А Р 0 513 35 86 "M osques a n d religious fig u re s o f X I X - e a rly X X c e n tu rie s: research on m aterials o f A ktobe regio n" (Project Supervisor: R.Beknazarov).
Р.А. Бекназаров, K-K Рахбаев
К Жубанов атындагы Адтебе мемлекетлк университета, Актебе, Казакстан Д1Н ТАРАТУ МЕН МЕШ1Т САЛУДА Д.1НИ Т¥ЛГАЛАРДЬЩ АЛАР ОРНЫ.
ДОСЖАН ИШАН K А Ш А ^¥ ЛЫ НЫ Ц (1815-1890 жж.) 0НЕГЕЛ1 0М1Р1
Аннотация. Досжан ишан Кашакулы (1815-1890 жж.) Батыс Казакстан аумагында ислам дш н таратуды жаца, бшк децгейге кетердг Аймак казактарыныц арасында кажылык сапарды уйымдастыру, Араб елшде, Меккеде (Мэдина каласында) кажылыкка барган казактардыц тYсетiн «тэкия» YЙiн салдыруы, «казак шежiресiн»
курастыруы жэне Х1Х F. 80 жылдары отарлаушы Yкiметтен «казактар Ynffl белек мYфтилiк» талап ету Ынде аянбай ецбек еткен, казак халкыныц тарихында ерекше орын алатын тулга.
Досжан ишан окуын б тр ш , елге келген соц 1850 жылы ДоцызтаудаFы Тасастау-Кайнар алкабында бiрiншi м е ш тн салдырып, бала окытып, шэюрт дайындайды. Ол турасында дши аFартушы, акын Эбубэюр Кердерi толFауларында керсеткен.
Доцызтаудан Ойыл езешнщ (Ш ит саласы) жаFасына Досжан ишан 1868 жылы коныс аударFан. Ойыл бетке коныс аударуына елдегi 1868-69 жж. «Уакытша ереже» зацыныц енгiзiлуi мен Орал, ТорFай облыстары казактарыныц, кейiн МацFыстау адайларыныц отарлаушы Yкiметке карсы болFан толку, кетерЫстер себеп болды.
1868-69 жж. «Уакытша ереже» казактардыц шаруашылык, салык, дiн, бiлiм мэселелерiнде кукыFы шектелш, патша Yкiметiнiц елдi отарлауын ^ш ейткен зац еда. Жаца «экiмшiлiк реформа» елге кеп ауыртпалык мiндеттедi.
Сондыктан да оFан казак халкы келюпей кетерiлiс жасап, кетерiлiске дiни сауатты адамдар белсендi катысты.
Кетерiлiстiц аукымды жYPуiн уйымдастырFандардыц арасында ишандардыц орны жоFары.
Кетерiлiстен кейiн ишандар Yкiмет тарапынан кыспак керiп куFындалды. Оныц Yстiне Х1Х F. 70 жыл-дары МацFыстау тYбегi Орал мен ТорFай облыстары казактарына караFанда отарлаушы Yкiметке баFына коймаFан аймак еда. Сондыктан да Досжан ишан секiлдi ыкпалды, сауатты дiни тулFаныц Yкiмет кузырынан алыста (Доцызтау СолтYстiк Yстiртте орналаскан) эрекет етуi отарлаушы патша Yкiметiн алацдатпай коймады. Содан патша Yкiметi езiнiц Yстемдiгi басым орнаFан Орал облысына коныс аудартты, ейткенi Досжан ишанныц iстерiн езiнiц кез алдында бакылаFаны тиiмдi болды.
Ойыл бойында мешiт салдырFаннан кейiн ишан казак арасында Меккеге кажылык (Досжан ишан Кашакулы кажылыкка Yш рет барFан) сапар шегудi уйымдастыруды колFа алады. Х1Х F. ортасында Нурпеке хазiретпен, 1874 жылы акын Абайдыц экем Кунанбай бастаFан бiр топ казактармен бiрге Меккеге кажылыкка барып келген. Ол сапар турасында шежiрешi, акын М.Ж. Кепеев «Казак шежiресi» атты ецбепнде керсетедi.
0мiрiне тенген кауш-катерге, куFын-сYргiнге карамастан казак халкыныц улттык мYДДесiн корFай бiлген, отарлаушы Yкiметке карсы кYресi келер урпакка Yлгi болFан, ескелец урпактыц жолында талай ип iстерге мурындык болFан Кашакулы Досжан ишан 1890 жылы дуниеден етл. Досжан ишаныц асыл сYЙегi, езi салдырFан Шилiдегi (Ойыл езеш) «ишан ата» мешiтiнiц жанында жерленген, ишан урпактары Каракалпакстан мен Актебе облысы аумаFында емiр сYредi.
Сонымен Досжан ишанныц саналы гумырында казактар арасында ислам дiнiн таратумен шектелмей, ол кызметл жаца децгейге, элемдак (Х1Х F. томаFа-туйык емiр сYрген казактарFа кажылык сапар уйымдастыру, Мэдина каласынан конакYЙ (тэкие) салу, Yкiметтен «казактар Yшiн белек мYфтилiк» талап ету, сол кездегi зиялы кауымныц кез келген бiрi мундай эрекеттерге бара бермейтш) децгейге кетеруге кызмет еткен, казак халкыныц тарихында елеулi орын алатын тарихи тулFа екендтн мойындауымыз кажет.
ТYЙiн свздер: ислам дат, ишан, мешгг, кажылык, мYфтилiк, Досжан Кашакулы, Актебе.
(Мацала №АР05133586 «Х1Х-ХХ гг. басътдагы мешттер мен дти цайраткерлер: Ацтвбе облысътыц материалдары негiзiндегi зерттеу» (жоба жетекшю: Р.Бекназаров) жобасы аясътда орындалды).
Р.А. Бекназаров, К.К. Рахбаев
Актюбинский региональный государственный университет имени К.Жубанова, Актобе, Казахстан РОЛЬ р е л и г и о з н ы х д е я т е л е й вр а с п р о с т р а н е н и и р е л и г и и, с т р о и т е л ь с т в е м е ч е т е й.
О НРАВСТВЕННОЙ ЖИЗНИ ДОСЖАНА ИШАНА КАШАКУЛЫ (1815-1890).
Аннотация. Досжан ишан Кашакулы (1815-1890) поднял распространение ислама на территории Западного Казахстана на новый, более высокий уровень. Организация паломничества среди казахов региона, строительство дома "Такия" в арабской стране, в Мекке (Медина), составление "Казахской генеалогии" и XIX в. Он является одной из самых влиятельных фигур в истории казахского народа, который неустанно трудился, требуя от колониального правительства в 80-х годах «отдельного муфтията для казахов».
После окончания медресе Досжан ишан приезжает в родные края. В 1850 году в Донызтау - долине Тастау- Кайнар он построил свою первую мечеть, обучал детей и воспитывал учеников. Об этом в своих размышлениях говорил религиозный просветитель, поэт Абубакир Кердери.
Досжан ишан 1868 году был переселен из урочища Донызтау к берегу реки Ойыл (приток Чилии ).
Переселение было связано с введением закона «Временное положение» в 1868-69 годах и восстаниями казахов Уральской и Тургайской областей, а затем и Мангистауской области против колониального правительства.
Согласно «Временному положению» в 1868-69 годах социально-экономические, религиозные и образовательные права казахов были ограничены, а царское правительство усилило колонизацию страны. Новая
«административная реформа» легла тяжелым бременем на страну. Поэтому казахский народ восстал против этого, и религиозно грамотные люди приняли в нем активное участие. Среди тех, кто организовал масштабное восстание, были муллы и ишаны.
После восстания ишаны преследовались правительством. В 70-е годы полуостров Мангистау был более подчинен колониальному правительству, чем казахи Уральского и Тургайского районов. А урочище Донызтау находилось ближе Мангыстау. Вот почему колониальное царское правительство было встревожено тем, что такой влиятельный и образованный религиозный деятель, как Досжан ишан действовал не на стороне правительства (Донызтау расположен на Северном Устюрте).
В результате царское правительство переселило религиозного деятеля в бывшую Уральскую область, где они доминировали, поскольку для них было более эффективно контролировать дела Досжана ишана на их глазах.
После строительства мечети в Ойыле ишан начал организовывать паломничество в Мекку среди казахов (сам Досжан Ишан Кашакович трижды совершал паломничество).
В XIX веке, приблизительно в 1874 году, Досжан Кашакулы с хазратом Нурпеке и группой казахов во главе с отцом поэта Абая Кунанбаем отправились в паломничество в Мекку. Об этой поездке писал своей работе
«Казахский шежире» поэт М. Ж. Копеев .
Человек, посветивший себя служению народу, образец подрастающегося поколения Досжан ишан Кашакулы умер в 1890 году. Патриот своего народа, выдающися религиозный деятель Досжан ишан похоронен возле построенной им мечети Ишан Ата в Шили (река Ойыл). Потомки ишана живут в Каракалпакстане и Актюбинской области.
Таким образом, при жизни Досжан ишан не только распространял ислам среди казахов, но и поднял его на новый уровень, организовал паломничество для казахов, живущих в изоляции в XIX веке, построил отель в Медине, потребовал от правительства «отдельного муфтията для казахов». Мы должны признать, что он был важной исторической фигурой в истории казахского народа, который служил для поднятия роли интеллигенции того времени до небывалого уровня.
Ключевые слова: религия ислам, ишан, мечеть, поломничество, муфтият, Досжан Кашакулы, Актобе.
(Статья подготовлена в рамках проекта №АР05133586 «Мечети и религиозные деятели Х1Х в. - начала Х Х в.: исследование на материалах Актюбинской области» (руководитель проекта: Р. Бекназаров).
Information about authors:
Beknazarov Rakhym Agibaevich, K. Zhubanov Aktobe Regional State University, Doctor of Historical Sciences, Associate Professor, e-mail: [email protected], ORCID iD 0000-0002-1033-9660;
Rakhbayev Konysbay Kydyrbaevich, K. Zhubanov Aktobe Regional State University, the researcher, e-mail:
[email protected]. ORCID iD 0000-0002-3285-994X
REFERENCES
[1] AdjIgallev S. Pamyatnlkl Donwz1aw(Severnly Wstyurt) // Vestnik NAN, 1991.
[2] Ajigali S.E. Otjet Zapodno-Kazaxstanskoy kompleksnoy etnoarxeologijeskoy ekspedicii- 2008(Doniztaw). ArxIv IIE im. Q.Q. Valixanova MON RK.
[3] Arginbaev X. Qazaq xalqinin qoloneri. A., «Oner»,1987.
[4] AjigalI S.E. Dosjan I^Qan- Qa§aquli(1812-1896)// Qazaqstan ulttiq encIklopedIya. T-3. A., 2001.
[5] Bokeyxanov A. Musilman slezi // A. Bokeyxanov. ^igarmalar. A., «Qazaqstan», 1994.
[6] GabjalIlov X. Qazaq qajilarinin Medlnada saldirgan Takleleri twrali derek // «Ala§» tarlxI-etnologlyaliq gilimi jwrnal.
2005,№ 1.
[7] Eskertki§ el tarIxi. S.I. AjigalIevtin jetek^iligimen qurastirilgan bagittama. A., 1992.
[8] Zakonodatelstvo EkaterIni II. M., «Izdatelstvo yurIdIfeskoy lIteratwri» 2000.
[9] Kerderi Abwbakir. «Qazagim»(Olen tolgawlar, aytis, jirlar) A., «Jazw^i», 1993.
[10] Kopeyuli Ma^hur Jusip. Qazaq §ejiresi. A., «Jalin», 1993.
[11] Kraft I. SbornIk wzakoneniI o kIrgIzax. Stepnix oblastey. Orenbwrg, Tipo-litografiya P.N. Jarinova. 1898.
[12] Qwanjanova J. Dosjan I§an twrali ne bilesiz ? // «Temir» (Aqtobe oblisinin awdandiq gazeti, 1998. №1).
[13] Qudayberdiuli $akarim. Turik, qirgiz-qazaq ham xandar §ejiresi. A., «Qazaqstan», «Sana», 1991.
[14] Nwrgalieva A.M. Ojerki po istorii Islama v Kazaxstane. A., «Dayk Press», 2005.
[15] Ozganbay O. «Jar bol» dep sIinganda jebeydi eken nemese Pir atanin «Er Beket» atanw siri // Jas Ala§ (g), 2000. 16- qirkuyek.
[16] Otarbaev R. Mekkedegi tort uy // «Parasat» (j), 1992. №1.
[17] Otemis I. Dosjan xaziret // «Altin orda» (g), 2000. 14- tamiz.
[18] Rustemov S. Orinbor muftIligi jane qazaqtar// Qazaq tarIxi, 2004.№4.
[19] Salqinuli S. Dosjan xaziret(gumirnamaliq bayan) A., 2006.
[20] Saparali Beybit. Qunanbay qaji. A., «Er-Dawlet», 1995.
[21] Smanova G.P. Kazakstandagy m^sylman din basylarynyn kyzmeti(KHIKH gasyr-KHKH gasyrdyn basy)// Otan tarikhy, 2005.№3.
[22] Smirnov Ye.T. Dervishizm v Turkistane// Materialy po musul'manstvu. Vypusk. 2. Tashkent, Tipografiya shtaba Turkistanskogo voyennogo okruga. 1898.
[23] Sultangaliyeva G.S. Deyatel'nost' tatarskikh, kazakhskikh i bashkirskikh deputatov v gosudarstvennoy dume(1906- 1917) // Vestnik KazNU. Seriya istoricheskaya №4(23), 2001.
[24] Swltangalieva G.S., Alitwrlieva A.K. Orenbwrgskoe magometskoe dwxovnoe sobraniya i Orenbwrgskaya vlast(vtoraya polovina XVIII- pervaya polovIna XIX vv.) Qaragandi wniversitetinin xabar^isi. 2006.
[25] Urpaquli T. Oy§il, agartw^i, xaziret // «Temir» (Aqtobe oblisindagi gazet), 2000. 13-mamir.
[26] §angereev E. Ki§i juz piri- Dosjan xaziret // «Temir»(Aqtobe oblisinda §igatm gazet), 2000.9-qirkuyek.
[27] «1905 jili Oral oblisinin jane Torgay oblisinin Peterbwrgqa depwtat bolip bargan izgi I^andannm ham bilerinin din turgisindan ham jer turgisindan ar mlnlstirge». Oral qalasinda basilgan kitap^a. 1905.(Tote§e arap aripimen jazilgan).
